Gudunmuwar Wasannin Barkwanci Ga Samar Da Zaman Lafiya Da Sasantawa A Ƙasar Hausa

Wasu wasannin sun faru ne sakamakon yaƙin da aka gwanza, wasu sakamakon auratayya da ta shiga tsakani, wasu kuma zamatakewa da hulɗa ta yau da kullum. Daga cikin wasannin barkwancin da ke gudana tsakanin rukunan na Hausawa sun haɗa da:

Musa Shehu
Sashen Nazarin Harsunan Nijeriya
Jami’ar Usmanu Ɗanfodiyo, Sakkwato
msyauri@yahoo.com
07031319454

1.0   Gabatarwa

Kowace al’umma ta duniya tana da dabarun tunkarar matsalolin da ke yi mata barazana tun ba su kutso kai ba. Yin ko oho da matsaloli wata alama ce ta nuna kasawar al’ummar da ke cikin matsalolin. Rayuwar Hausawa ta kasance cike da ka-ce-na-ce da tashin-tashina da ƙurar yaƙe-yaƙe da ƙangin bauta. Bayan an yi kare jini biri jini, aka rabu da dutsi a hannun riga, sai tunanin a share jini a koma wasa  ya haɗu da tunanin faɗan da ya fi ƙarfinka mayar da shi wasa, aka hamɓare gwamnatin kar-ta-san-kar, aka kafa sabuwar daular zaman lafiya ya fi zama ɗan sarki.[i] Yadda Bahaushe ya yi amfani da wasannin barkwanci wajen kashe wutar gaba da ƙiyayya da yaƙe-yaƙen jahiliyya suka haifar abin a zo gani a yi nazari ne. Babban burina ga wannan takarda shi ne, yin nazarin yadda wasannin barkwancin Hausawa suke taimakawa wajen samar da zaman lafiya da sasantawa domin ci gaba da ba su muhimmanci musamman yadda zaman lafiya ke ƙoƙarin taɓarɓarewa a ƙasar Hausa da ma Nijeriya baki ɗaya a yau.

2.0   Mene ne Wasan Barkwanci

            A farko kalmar wasa shi ne, abin da akan yi don raha ko nishaɗi ko don motsa jiki.[ii] Bunza 2015 cewa ya yi, wasa kan ɗauki ma’anoni da dama irin su:

▪ Wasa da gaɓɓan jiki domin samar da raha da wartsakewa.

▪ Maganganun raha na motsar da annashuwa da tuna baya.

▪ Wasu ayyukan al’ada na burgewa da samar da raha.

▪ Wasannin gargajiya da al’ada ta katangace da sunan “wasa”.

▪ Yunƙurin yin wani abu, ba haƙiƙaninsa ba, ko ba da gaske ba.

▪ Ƙirƙirarrun labarai, ƙagaggu na kunne ya girmi kaka.

▪ Dabarun fitar da kai cikin tukunya idan ruwa sun ci gwani.

A ɓangaren barkwanci kuwa, Ƙamusun Hausa (2006) an bayyana ma’anar barkwanci da cewa, raha ko wasa na fatar baki don ban dariya. Ɗangambo 1984 cewa ya yi, “Barkwanci shi ne zantuttuka na raha da wasu mutane waɗanda Allah ya hore wa iya raha da magana ta ban dariya ga jama’a”. Ɗalha (2016) yana cewa, “Barkwanci wasa ne na raha da nishaɗi da ke wakana tsakanin al’ummomi daban-daban da nufin ƙulla zumunci da kyautata zamantakewa da samar da zaman lafiya da ci gaban ƙasa da kuma yin luguden tarihin wasu muhimman abubuwa da suka faru a baya”.[iii] Abubuwa da dama ne sukan haifar da barkwanci: Akwai yaƙi da bauta da zumuntar jini da auratayya da addini da tattalin arziki da zamantakewa da sauransu. A kan haka ana iya cewa, wasan barkwanci wasa ne da Hausawa suke gudanarwa tsakaninsu ko tsakaninsu da wasu ƙabilu domin samar da raha da kore zogin zuci da manta baya idan wata matsala ta taɓa shiga tsakani domin samar da zaman lafiya mai ɗorewa.

https://www.amsoshi.com/2017/11/01/sharhi-a-kan-littafi-mai-suna-jarumin-jarumai/

3.0   Mene ne Zaman Lafiya

Zaman lafiya a Bahaushen tunani shi ne, zama cikin natsuwa, da sakewa da rashin fargaba da tashin-tashina ta kowace fuska. Zama ne da ba ka cuta ba, ba a cuce ka ba. Zama ne na aminci ga ƙasa da waɗanda ke cikinta, da waɗanda za su ziyarce ta, da waɗanda za su fice daga cikinta, da waɗanda ke maƙwabtaka da ita. Zama ne da zai bai wa duk wanda ke cikin ƙasa ɗan asalinta, da baƙinta na arziki, da ‘yan gudun hijirarta, da masu zaman mafakar siyasa a ciki, natsuwa da kuranye firgita a zukatansu. Zaman lafiya zama ne na ɗebe ɗammaha ga duk wata hayagaga da ruɓushi da ta da zaune tsaye da wata halitta za ta haddasa ga wanda ke cikinta, face abubuwan da babu makawa aka ƙaddaro gare ta daga mai ƙaddarawa (Allah)[iv].

A Ƙamusun Hausa (2006) ba a kawo ma’ana ɗaya da ta shafi kalmomin biyu ba, wato ‘zama da lafiya’, sai aka kawo ma’anonin kalmomin daban-daban kowane yana cin gashin kansa. Don haka aka bayyana ma’anar zama da “kasancewa zaune”, wato kishiyar tsayuwa, lafiya kuma aka bayyana ta da “rashin tashin hankali da hargitsi a wuri.” Saboda haka, idan aka dubi ma’anonin kalmomin biyu za a ga suna bayyana ma’anar zaman lafiya da kwanciyar hankali da rashin rigingimu da fitina a cikin jama’a. Ibeanu (2006) ya kawo ma’anoni kamar guda biyar da suka shafi fannoni daban-daban na ilimi a kan zaman lafiya, ga su kamar haka:Zaman lafiya na nufin rashin wanzuwar yaƙi; yaƙi kuma na nufin rashin wanzuwar zaman lafiya. Don haka, a koyaushe kalmomin biyu ba sa haɗuwa wuri ɗaya, dole a kiyaye su da yadda suke wakana a rayuwa. A ma’ana ta ilimin falsafa kuwa (Philosophical definition), zaman lafiya na nufin rashin wanzuwar cin hanci ko rashawa a cikin al’umma kamar yadda Allah Ya tsara. Haka ma, ana iya cewa, zaman lafiya yanayi ne na kyakkyawar rayuwar al’umma a doron ƙasa da bai riga ya gurɓata ba. A fannin ilimin walwalar rayuwa (Sociological definition), zaman lafiya na nufin yanayin haɗin kan al’umma na rashin tashin-tashina a tsakaninsu. A wata faɗar kuma, zama lafiya na nufin wani yanayi ne na rashin wanzuwar rikice-rikice a tsakanin ɗaiɗaikun mutane ko ƙungiyoyi ta yadda za su iya samun damar biyan buƙatun rayuwarsu cikin lumana. A fannin siyasa kuma (Political definition), kamar yadda Jami’ar zaman lafiya ta bayyana, zaman lafiya shi ne tsarin siyasa da ke tabbatar da wanzuwar adalci ga al’umma. Daga nan kuma marubucin ya bayyana ra’ayinsa kan ma’anar zaman lafiya yana cewa, zaman lafiya al’amari ne da ya shafi al’amurran da suka shafi bunƙasa da ci gaba kai tsaye ko a fakaice, da rage rikici a cikin wata al’umma da ma al’ummomin duniya baki ɗaya.[v] Francis (2006) yana cewa, zaman lafiya na nufin rashin wanzuwar yaƙi da tsoro da rikici da fargaba da wahala da ta’addanci da kuma wanzuwar lumana. Wato abu ne da ya shafi samuwa da ɗorewar adalci a cikin al’umma da kuma sasanta rikici ta hanyar ruwan sanyi.[vi] A tunanina kuwa, zaman lafiya shi ne samun walwala da sakewa na rashin wanzuwar rikice-rikice ko yaƙe-yaƙe ko cin hanci da rashawa, da samuwar adalci tsakanin al’ummar ƙasa ba tare da mayar da wasu ‘yan Bora da ‘yan Mowa ba.

3.0  Sasantawa

Sasantawa (Conflict Resolution) wani al’amari ne mai muhimmancin gaske a rayuwar kowace al’umma. A duk lokacin da wasu rikice-rikice ko yaƙe-yaƙe ko tashin-tashina suka wanzu a tsakanin al’umma, hanya mafi dacewa da ya kamata a yi amfani da ita domin warware su cikin ruwan sanyi da kuma dawo da zaman lafiya mai ɗorewa ita ce hanyar sasantawa ko yin sulhu a tsakanin masu husuma.

A ƙamusun Hausa (2006) an bayyana ma’anar sasantawa da shiga tsakanin masu husuma biyu, ko kuma sulhu.[vii] A cikin Ƙamusun Oxford an kawo ma’anar sasantawa da cewa, yanayi ne na warware ko daidaita matsala, jayayya, da sauransu.[viii] Idan haka ne, a nawa tunani sasantawa wata dabara ce ta  warware ko kawo ƙarshen taƙaddama ko husuma ko rikici ko rigingimu, ko duk wata matsala da ta shiga tsakanin wasu mutane ko ƙabilu ko addinai ko ƙasa da ƙasa cikin ruwan sanyi ba tare da kai ruwa rana ba.

4.0   Wasan Barkwanci Tsakanin Rukunan Hausawa

            Ƙasar Hausa ƙasa ce da ta sha ɗauki-ba-daɗin yaƙe-yaƙe da rikice-rikice masu nasaba mabambanta tun a zamanin zamunna, kuma har ya zuwa yau matsalar na ci gaba da addabar rayuwarsu. Bayan da Hausawa suka ɗanɗani azabar tashe-tashen hankular da ya mamaye rayuwarsu wanda kuma ya yi sanadiyyar salwantar rayuka da dukiyoyi masu tarin yawa, suka gamu da uwar bari, hakan ya tilasta su bin hanyoyi daban-daban wajen kawar da gabar da ta toshe zukatansu suka kasa sasantawa balle a zauna lafiya. A tarihin ƙasashenmu, ƙananan yaƙe-yaƙen da aka sha gwabzawa sai dai abin da aka ji amma ba sa lissafuwa musamman idan aka dubi irin darzajen da Kabawa suka kai a ƙarƙashin Sarki Kanta dole a kame baki.[ix] An fafata tsakanin Gobirawa da Katsinawa. An yi ɗauki-ba-daɗi tsakanin Kanawa da Katsinawa. An yi artabu tsakanin Zamfarawa da Kanawa, ga su na dai.[x] Yaƙe-yaƙen ƙasarmu su suka karantar da mu cewa, dole a share jini a koma wasa. A taƙaice, masana al’ada na ganin yaƙe-yaƙen da al’ummomin ƙasar Hausa suka yi da wasu ƙasashe da kuma tsakaninsu, su suka haifar da wasannin da ke gudana a yau. An riga an fahimci juna, an gama jiki kowa ya san wurin da wani ya kwana. Da wanda ya yi rinjaye, da wanda aka rinjaya, kowa ya miƙa wa zaman lafiya wuya, an riga an karce majinar da ta toshe zuciya, fuskoki sun waye, an shimfiɗa su ga juna sai ‘yan habaice-habaice da ke iya kai da kawo[xi]. Wasu wasannin sun faru ne sakamakon yaƙin da aka gwanza, wasu sakamakon auratayya da ta shiga tsakani, wasu kuma zamatakewa da hulɗa ta yau da kullum. Daga cikin wasannin barkwancin da ke gudana tsakanin rukunan na Hausawa sun haɗa da:

Katsinawa da Gobirawa

 Wasan barkwanci tsakanin Katsinawa da Gobirawa ya ƙullu ne bayan da aka kwashi na ‘yan kallo musamman lokacin da Katsinawa suka rinjayi Gobirawa a wani fafatawa har Sarkin Gobir Ibrahim Babari (1737-1764) ya ce: “A mazaya a mai da iri gida” lokacin da ya ga Katsinawa na ƙoƙarin ƙarar da mayaƙansa. Tun a wannan lokaci kowa ya miƙa wa zaman lafiya wuya sai ‘yan abin da ba a rasa ba. A kan wannan ne wasan barkwanci ya ƙullu tsakanin Katsinawa da Gobirawa, duk inda Katsinawa suka haɗu da Gobirawa sai sun yi musu wannan wasan barkwanci suna ce musu: “A mazaya a mai da iri gida”, ko su ce: “Gobirawa sun ƙare har jariransu”. Su ma Gobirawa suna da wasu lafuzzan barkwanci da suke faɗa wa Katsina, sukan ce: “Katsinawa bayinsu ne” saboda su suka fara cin Katsina da yaƙi. Sukan kira Katsina da “Bakatsine Ɗanbashirwa”. Duk lokacin da aka sami wannan barkwanci tsakaninsu sai a yi raha da nishaɗi, an zama ‘yan’uwan juna ba maganar faɗa sai wasa, wanda hakan ya ba zaman lafiya damar baje kolinsa.

Katsinawa da Kabawa

Dano 2015 ya bayyana cewa, wasan barkwancin da ke gudana tsakanin Katsinawa da Kabawa ba ta yaƙi ba ce, ta auratayya ce. wato Katsinawa suka ba Kabawa aure. An ce Sarkin Katsina Tsaga-Rana 1751-1764 ya ba Sarkin Kabi Kanta auren ‘yarsa wadda ta haifi ‘ya’ya masu yawan gaske. Wannan dangantaka ce ta ƙara danƙon zumunci tsakaninsu da kuma tabbatar da ɗorewar zaman lafiya har zuwa yau. Wannan ya nuna aure na da rawar da yake takawa wajen wanzar da zaman lafiya da kuranye gaba idan ta ɗarsu a zukatan mutane.

Kanawa da Daurawa

Wasan barkwancin da ke tsakanin waɗannan al’umma ya faru ne bayan an gwada ƙwarin ƙashi an ɗanɗani zafin juna. Wasu kuma cewa suka yi alaƙar jini ta haddasa wasar, wato Kanawa ‘ya’yan Bagauda ne, Daurawa kuma ‘ya’yan Garori ne. A kan wannan dangantaka ne aka ce wasan jika da kaka ke tsakaninsu.[xii] Sauran wasannin na barkwanci sun haɗa da tsakanin Kanawa da Ningawa wadda ita ma ta faru ne sakamakon fafatawar da aka yi da juna. Sai kuma tsakanin Kanawa da Zazzagawa, da kuma tsakanin Kanawa da Zamfarawa waɗanda aka tabbatar cewa, wasannin barkwancin da ke gudana tsakaninsu a yau ya biyo ne bayan da aka yi taho mu gama, daga bisani aka bai wa zuciya ruwan sanyi aka shimfiɗa tabarmar zaman lafiya kowa ya kishingiɗa.

Sauran wasannin barkwancin da ke gudana tsakanin rukunan Hausawa sun haɗa da tsakanin Kanawa da Daurawa, da Haɗejawa da Katagumawa, da Kanawa da Zazzagawa, da Kanawa da Zamfarawa, da sauransu.

5.0   Wasan Barkwanci Tsakanin Hausawa da Wasu Ƙabilu

            Tarihi ya nuna cewa, yaƙe-yaƙen da Hausawa suka gwabza bai tsaya tsakaninsu kawai ba, akwai wasu artabun da aka kwasa tsakaninsu da wasu ƙabilu musamman Nufawa da Barebari da kuma Fulani. Bayan kwantawar ƙurar yaƙi ne, zuciya ta yi sanyi, idanu sun buɗe daga yanar gabar da ta lulluɓe su, sai aka share filin gaba ya koma filin wasa. Daga cikin ƙabilun da wasannin barkwanci ke gudana tsakaninsu da Hausawa sun haɗa da;

Katsinawa da Nufawa

 Wasan barkwanci tsakanin Katsinawa da Nufawa ya ƙullu ne bayan artabun da aka kwasa Nufawa suka fatattaki Katsinawa har suka kusan rinjayarsu. To sai dai kafin a kai ga kama su a matsayin ganimar yaƙi, sai Katsinawa suka yi dabarar amfani da fitilar hannu suka riƙa haska wa Nufawa suna kashe musu ido da dare. Wannan ya sa Nufawa suka tsorata suka ranta cikin na kare.[xiii] Daga wannan lokaci Katsinawa suka ci gaba da yi wa Nufawa barkwanci da cewa, raggaye ne kuma matsorata.

Katsinawa da Barebari

 A tarihance an nuna cewa, Barebari sun fatattaki Katsinawa, inda daga bisani aka yi sulhun zaman lafiya wanda ya tanadi cewa, Katsinawa su riƙa kai wa Borno wasu kayayyaki da kuma bayi domin neman fansa.[xiv] Wannan ne ya haifar da wasan barkwanci da ke gudana tsakaninsu a yau domin manta baya da ɗorewar zaman lafiya.

Hausawa da Kambari

Kambari wata ƙabila ce da ke cikin ƙasar Yauri ta jihar Kebbi da wasu yankuna na jihar Neja. Akwai kyakkyawar dangantaka da fahimta tsakanin wannan ƙabila da Hausawan Yauri duk da kasancewar Hausawa sun mamaye su da kuma mulkarsu a cikin ƙasarsu. Domin ɗorewar kyakkyawar zamantakewar da ke tsakaninsu da kuma ɗaure wa zaman lafiya gindi aka samar da wasan barkwanci, inda duk lokacin da aka haɗu sai an yi raha sa’annan kowa ya kama gabansa. A duk lokacin da Hausawa suka haɗu da Kambari sukan riƙa yi musu wani kirari da cewa, “Kambarin dawa ɗan zaki, ga gidanka ga na maciji”. Su kuma sukan ce wa Hausawa “Agana ɗan kura”[xv]

Gobirawa da Yarbawa

 Akwai wasan barkwanci da ke gudana tsakanin Gobirawa da Yarbawa a duk lokacin da aka haɗu. Wannan barkwanci ya ƙullu ne sakamakon auratayya da aka ce ya gudana tsakaninsu. A wani ra’ayi cewa aka yi Gobirawa suka ba Yarbawa aure lokacin da suka iso Gobir don neman mafaka. Yarbawa kan ce Gobirawa bayinsu ne suka gudo, Gobirawa su ce su tafi su nemi bayinsu tun dare bai yi musu ba. Haka ma, Gobirawa na tsarguwar Yarbawa da raki da ƙazanta da tsoro. Akan yi wasa sosai a yi raha kowa ya samu nishaɗi kafin a rabu kowa ya kama gabansa.

Hausawa da Buzaye

 Tarihi bai nuna an yi artabu tsakanin Hausawa da Buzaye ba. Dalilin wasan barkwanci tsakanin Hausawa da Buzaye bai wuce yadda Hausawa ke kallon Buzaye da tsabagen wauta da rashin hankalin da suke nunawa lokacin gudanar da ma’amalarsu da Hausawa. Saboda haka, duk lokacin da aka haɗu wuri ɗaya sai an yi barkwanci tsakanin Hausawa da Buzaye kowa ya yi nishaɗi kafin a rabu.

6.0   Wasan Barkwanci Tsakanin Tobasai na Jini

Da farko dai kalmar taubassaka ta samo asali ne daga kalmar taubashi wadda ke nufin ɗan mace da ɗan namiji, wato ɗan wa da ɗan ɗauna, ko ɗan ya da ɗan ƙane (Ƙamusun Hausa 2006:423). Akwai wasan barkwanci na musamman da ke gudana tsakanin waɗannan mutane a kusan duk lokacin da aka haɗu da juna kamar wurin taron bukin suna ko aure, ko lokacin da ɗaya ya kai wa ɗaya ziyarar zumunci. Bayan wannan ma, akwai lokaci na musamman da aka keɓe a farkon kowace shekarar Musulunci, wato watan Muharram, inda ɗan mace ke kai wa ɗan namiji ziyarar karɓar dukiyar shara. A nan ma akan yi wasan barkwanci sosai kowa ya faɗi albarkacin bakinsa. Irin wannan wasa yana da tasiri ƙwarai wajen tabbatar da zama lafiya da ƙarfafa zumuntar ‘yan’uwa na jini da ma sauran al’umma.

7.0   Wasan Barkwanci Tsakanin Masu Sana'a

            Akwai sana’o’in Hausawa da dama musamman na gargajiya waɗanda ke da alaƙa da juna ta fuskar amfani ko yNanayin gudanarwa ko sarrafawa. Wasu sana’o’in sun dogara ne ga wasu wajen samar masu kayan gudanar da sana’ar tasu, wasu kuma kamar kishiyoyin juna ne. Irin wannan yanayi na zamantakewa yakan haifar da kishi da kuma gaba tsakanin juna, wanda kuma ka iya haddasa fitina a cikin al’umma. A maimakon ci gaba da irin wannan ƙazamin zama, sai Hausawa suka yi ƙoƙarin ƙirƙira wasannin barkwanci wanda zai kawar da tunanin kishi da gaba domin a zauna lafiya. A dalilin haka, aka sami wasannin raha tsakanin masu sana’o’i daban-daban da suka haɗa da:

Masunta da Mahauta

 A duk lokacin da mahauta da masunta suka haɗu akan yi wasan barkwanci kowa ya yi nishaɗi har da sauran mutanen da ke kusa. Daga cikin kalaman barkwancin da suke gaya wa juna shi ne, mahauta kan ce wa masunta “ga kuɗinsu a ba su fata da kayan ciki”, ko su ce “masunta kuna kayan gawa, ina mahautarku take?”. Su kuma masunta kan mayar da martani su ce, “mahautarmu tana ga Allah, turun bashi”.

Maƙera da Wanzamai

 Wannan wasan barkwanci tsakanin maƙera da wanzamai ya ƙullu ne sakamakon dangatakar da ke akwai tsakanin sana’o’in biyu. Maƙera na ganin su ne masu gidan wanzamai, domin kuwa su ke samar masu muhimmin kayan da suke amfani da shi a sana’ar tasu. Ba ma wanzamai kawi ba, maƙera na ganin su ne iyayen gidan mahauta da manoma da kuma masassaƙa. Don haka, a duk inda aka haɗu akan taɓa wasan barkwanci kafin a rabu. Maƙera kan yi wa Wanzamai barkwanci su ce musu “Wanzan ba ka so a jikinka”. Wanzamai kan mayar da martani su ce wa Maƙera “Maƙeri sai ka ɗanɗana kuɗarka”. Irin wannan wasa ya ƙarfafa zumunci sosai tsakaninsu, da kuma kawar da duk wani zogin zuci da ka iya ɗarsuwa a zukata.

Akwai wani wasan barkwanci tsakanin Maƙera da Masassaƙa, inda maƙera ke ganin su ne masu gidan masassaƙa domin su ke samar musu da ƙarfen da suke sassaƙa da shi. Wasan da ke gudana tsakaninsu idan aka haɗu shi ne, maƙera kan ce wa masassaƙa “Sakke gwanin kashin icce ba na raya icce ba”. Su kuma masassaƙa su ce wa maƙera “Maƙeri abokin wuta, ko can tare kuke”.

Mahauta da Majema

 Akwai wasannin barkwanci da ke wakana tsakanin waɗannan al’umma. Wannan wasa yana da nasaba da ƙarfafa zumuncin sana’arsu. Mahauta suna ganin su ne masu gidan majema tun da sai sun yanka dabba sun cire fatarta sa’annan majema su sami fatar da za su sarrafa. Don haka ne ma majema ke karɓar dukiyar shara ga mahauta idan lokaci ya yi. Mahauta kan yi wa Majema barkwanci suna ce musu “ A ci ƙazanta, a kwana cikin ƙazanta, a yi ado da ƙazanta sai Majema”. Su kuma Majema suka ce wa Mahauta “Talle ba ta yi wa Audi gori, jikan maci bashi”. Haka ma duk lokacin da aka haɗu akan yi raha kafin a rabu.

Masu Goro da masu Gishiri

 Wasannin barkwancin da ke gudana tsakanin waɗannan masu sana’a wasa ce ta kyautata zamantakewa saboda dangantakar da suke da ita na zama kamar kishiyoyin juna. Mai sana’ar goro a koyaushe cikin ban ruwa goronsa yake, shi kuma mai gishiri babu abin da ya fi tsana ya taɓa sana’arsa kamar ruwa. Don haka, a duk lokacin da mai goro ya haɗu da mai gishiri sai wasan barkwanci ya kaure, mai goro na faɗin Allah ya kawo ruwan sama, shi kuma mai gishiri ya ce ba amin ba.[xvi]

Masu Raƙuma da masu Jakai

 Wannan rahar da ke tsakanin waɗannan mutane wasa ce ta ƙara danƙon zumunci da zaman lafiya mai ɗorewa. Asalin wasansu kishi ne da nuna fifiko kan juna. Masu raƙumai na kishin masu jakai domin ganin sun tare masu wuri kasancewar sana’arsu kusan iri ɗaya ce, har ma suna cewa su ne masu gidan masu jakai. Duk lokacin da suka haɗu, masu raƙumai na taƙalar masu jakai da cewa, “mai jaki munafukin matatai”, shi kuma mai jaki ya ce: “mai raƙumi ɓarawon keso, matarka ba ta shanyar ragga”.[xvii]

Direbobin Mota da masu Raƙuma

 Dano 2015 ya bayyana cewa, alaƙar da ke tsakanin mai raƙumi da mai jaki, irin ta ke tsakanin direbobin mota da masu raƙuma. Wannan wasa tana faruwa ne domin masu raƙuma na ganin su ne asalin sana’ar direbanci, don su ke ɗaukar kaya da ma masu kayan zuwa wurare daban-daban tun kafin samuwar mota. Don haka suke ganin su ne masu gidan direbobin mota. Irin wasar barkwancin da ke gudana tsakaninsu shi ne, idan direban mota ya haɗu da mai raƙumi sai ka ji yana ce masa “mai raƙumi ka yi faci” ko ya ce, “da raƙumin da mai raƙumin da kayan da suka ɗauko duk su zo a sa su cikin mota”. Duk lokacin da irin wannan wasa ya gudana akan yi raha da nishaɗi sannan kowa ya kama gabansa.

Kammalawa

Hausawa na cewa “Zaman lafiya ya fi zama ɗan Sarki”. Al’adar Hausawa ba ta bar komai a bayan fage na kyautata rayuwarsu ba. Zaman lafiya ya samu ɗaurin gindi na tanadar masa garkuwa ga barazanar duk wani abu da ke son kawo masa cikas ga tabbatuwarsa. Wannan ya haifar da ƙirƙiran wasan barkwanci don kawar da tashin-tashina da rigingimun da suka dabaibaye rayuwar Hausawa. Kamar yadda bayanai suka gabata, za a iya gamsuwa da cewa, wasan barkwanci hanya ce ta ƙulla/ƙara danƙon zumunci da haɗin kai da ƙaunar juna da inganta zamantakewa tsakanin Hausawa ko tsakanin Hausawa da wasu ƙabilu maƙwabta, wanda kan sa raha da nishaɗi da manta zogin zuci idan ya taɓa ɗarsuwa. Zumunci da haɗin kai da manta baya na artabun da aka kwasa kuwa, su ne ke haɗuwa su samar da zaman lafiya mai ɗorewa tsakanin al’umma.

MANAZARTA

Adamu, M.  (1975)  The  Hausa  Factor  in West  African History. Zaria: Northen Nigerian

Publishing Company.

Alhassan, H. da wasu (1980) Zaman Hausawa. Zaria: Langman Publishing Company.

Atuwo, A.A. (2013) “Relevance of Hausa Folklore in Conflict Resolution” A paper presented

at the International Conference on Folklore and National Integration and Development

organised by Centre for for the Study of Nigerian Languages Bayero University, Kano.

Bunza, D.B. (2015) “Taubasan Bahaushe: Wani Mashigi na Tantance Asalinsa da Zuriyarsa”

Takardar da aka gabatar a taron ƙara wa juna sani na ƙasa da ƙasa a Jami’ar Kaduna.

Bunza, A.M.  (2015)  “Labarin Zuciya a Tambayi Fuska: Saƙon  Dariya  ga  Sasanta  Tsaro  a

Farfajiyar  Karatun  Hausa”. Takardar  da  aka  gabatar  a Makarantar Harsuna, Sashen

Hausa na  Kwalejin  Ilimi  ta  Adamu Augie, Argungu.

Bunza, A.M. (2015) “Zaman Lafiya da Tsaro a Daular Musulunci ta Sakkwato: Abin Koyi ga

Shugabannin  Zamaninmu”.  Takardar da  aka  gabatar a taron yini ɗaya da Centre for

Intellectual Services on Sokoto Caliphate ta shirya na faɗakarwa a kan muhimmancin

Tsaro da zaman lafiya a ƙarƙashin koyarwar Daular Musulunci ta Sakkwato.

Ɗalha, I. (2016) “Barkwanci a Matsayin Kafar Samar da Zaman Lafiya a Tsakanin Al’ummu:

Nazari daga Wasannin Barkwancin Katsinawa da Gobirawa” Takardar da aka gabatar

a taron ƙara wa juna sani na ƙasa da Tsangayar Fasaha da Nazarin Addinin Musulunci

ya gudanar a Jami’ar Usmanu Ɗanfodiyo, Sakkwato.

Francis, D.J. (2006) “Peace and Conflict Studies: An African Overview of Basic Concepts” in

Introduction to Peace and Conflict Studies in West Africa. Ibadan: Spectrum Books Ltd.

Ingawa, I.L. (1990) Katsina Ɗakin Kara. Katsina: Arewa Printers Limited.

Ibeanu, O.  (2006)  “Conceptualising Peace” in  Introduction to  Peace and Conflict Studies in  West Africa. Ibadan: Spectrum Books Limited.

Ƙamusun Hausa (2006) Wallafar Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero Kano.

Muri, A.M.  (2003)  “The  Defence  Policy of  the Sokoto Caliphate 1804-1903”  PhD Thesis,

Department of History, Usmanu Ɗanfodiyo University, Sokoto.

Sanyinnawal,  S. I.  (2012)  “Cuɗeɗeniyar  Sana’o’in  Gargajiya a  Adabin  Bakan  Bahaushe”

Kundin digiri na biyu, Jami’ar Usmanu Ɗanfodiyo, Sakkwato.

 

[i]Bunza, A.M. 2015 “Labarin Zuciya a Tambayi Fuska: Saƙon Dariya ga Sasanta Tsaro a Farfajiyar Karatun Hausa” Takardar da aka gabatar  a Makarantar Harsuna, Sashen Hausa Kwalejin Ilimi ta Adamu Augi, Argungu, a Bukin Makon Hausa da Bukin ƙaddamar da littafin Dariyar Darara da malam Yakubu Liman ya wallafa.

[ii] Ƙamusun Hausa 2006:470,  Wallafar Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero Kano.

[iii] Ɗalha, I. 2016, “Barkwanci a Matsayin Kafar Samar da Zaman Lafiya Tsakanin Al’ummu: Nazari daga Wasannin Barkwancin Katsinawa da Gobirawa” Takardar da aka gabatar a taron ƙara wa juna sani na ƙasa wanda Tsangayar Fasaha da Nazarin Addinin Musulunci Jami’ar Usmanu Ɗanfodiyo, Sakkwato ta gudanar.

[iv] Bunza, A.M. 2015. “Zaman Lafiya da Tsaro a Daular Musulunci ta Sakkwato: Abin Koyi ga Shugabannin Zamaninmu.” Takardar da aka gabatar a taron yini ɗaya da Centre for Intellectual Services on Sokoto Caliphate ta shirya na faɗakarwa a kan muhimmancin tsaro da zaman lafiya a ƙarƙashin koyarwar shugabannin Daular Musulunci ta Sakkwato.

[v]  Ibeanu, O. 2006 “Conceptualising Peace” in Introduction to peace and conflict studies in West Africa.

[vi] Francis, D.J. 2006 “Peace and conflict studies: An African overview of basic concepts” a cikin Introduction to peace and conflict  studies in West Africa.

[vii]  Ƙamusun Hausa Wallafar Cibiyar Nazarin Harsunan Nijeriya, Jami’ar Bayero Kano, shafi na 393.

[viii]  Oxford Advanced Leaners’ Dictionary Seventh Edition, shafi na 1244.

[ix]  Dubi lamba ta 4 don ƙarin bayani.

[x] Muri, A.M. 2003, “The Defence Policy of the Sokoto Caliphate 1804-1903”  PhD Thesis, Department of History, Usmanu Ɗanfodiyo University, Sokoto.

[xi]  Dubi lamba ta 4 don ƙarin bayani.

[xii] Bunza, D.B. 2015, “Taubasan Bahaushe: Wani Mashigi na Tantance Asalinsa da Zuriyarsa” Takardar da aka gabatar a taron ƙara wa juna sani na ƙasa da ƙasa a Jami’ar Jihar Kaduna.

[xiii]  Dubi lamba ta 12  don ƙarin bayani.

[xiv]  Dubi lamba ta 12 don  ƙarin bayani.

[xv]Atuwo, A.A. 2013, “Relevance of Hausa Folklore in Conflict Resolution” A paper presented at the International Confrence on Folklore and National Integration and Development Organised by Centre for the Study of Nigerian Languages, Bayero University, Kano.

[xvi]  Dubi lamba ta 12 don ƙarin bayani.

[xvii]  Dubi lamba ta 21 don ƙarin bayani.